Charles Gardner reports on an inspirational conference bringing Jew and Gentile together in the peace and reconciliation of Christ.

With the Middle East engulfed in flames, a story of peace and reconciliation was unfolding last week in Manchester, where delegates from all over the Arab world came together for a unique conference aimed at building bridges between Arabs and Jews who have become followers of Jesus.

As Iran continues its aggressive stance against Israel, threatening to wipe the Jewish state off the map, Iranian refugees and asylum seekers now living in Britain embraced their Jewish 'brothers', some of whom had travelled from Jerusalem to meet with them. Also present was a sizeable contingent of Egyptians along with representatives from Sudan, Saudi Arabia, Jordan, Turkey, Iraq, Lebanon and Algeria. Others wanting to join them had been unable to get visas.

Highway of Peace

As part of the great untold story of the Middle East, the three-day conference was hosted by the Church's Ministry among Jewish people (CMJ), a 200-year-old Anglican society specifically dedicated to spiritual revival in Israel. Other key figures behind the event were Robert Sakr and Michael Kerem, along with Rev David Pileggi, rector of Christ Church in Jerusalem.

Although working mainly among Jews since its founding in 1809 by slave trade abolitionist William Wilberforce and members of the Clapham Group, CMJ has also consistently reached out to Arabs over the years and, in 2012, held their first At the Crossroads conference at their Jerusalem headquarters to enable Jew and Gentile to express their oneness in Christ and work together to spread the gospel, on the basis of a prophecy from Isaiah 19 (v23-25) of a "highway" of peace and reconciliation from Egypt to Assyria via Israel.

The 'At the Crossroads' conferences aim to bring Jew and Gentile together to express their oneness in Christ and work together to spread the gospel."

This highway, which includes much of the modern-day Arab world, represents the very path travelled by Abraham, father of the Jewish race, and so it's perfectly appropriate that it is also the road to peace for Isaac and Ishmael, the sons of Abraham.

Iranians Pray for Jewish Rabbi

At the second At the Crossroads conference, held in Jerusalem in 2014, a number of UK-based Iranians were turned back at the Israeli border and so missed out on a chance to meet with other Muslim-background converts from all over the region. And so, UK at the Crossroads was arranged to encourage and inspire those who would struggle to enter Israel.

David Friedman, a Messianic rabbi from Jerusalem, was delighted that so many Iranians had turned up for the conference – they have established thriving churches throughout England – and implored them to join him in praying for barriers to be broken between their two countries.

"We need to get together and pray for our two nations," he said. Reminding them of a time in ancient days when a Persian king opened the door for his people to come back home, he prayed that God would so pour out his Spirit that hatred of Israel (among the authorities) would be melted by love. The alternative was a nuclear conflagration that would destroy not only the Middle East, but possibly the entire world.

Before he had finished speaking, the Iranians responded by coming forward to pray for him, and for Israel! It was an awesome moment- something akin to an earthquake in reverse as a shattered and broken world is put back together again, with all the pieces mended.

An Israeli Messianic rabbi implored people to pray for barriers to be broken between Iran and Israel. Iranians responded by coming forward with an awesome offer of prayer."

United in Jesus

Sessions were interspersed with times of worship in Arabic, Farsi (the language spoken in Iran), Hebrew and English, creating a beautiful atmosphere of shared love and identity. Communication may have been a challenge at times, but you only had to look in each other's eyes to know you were one in Christ who, in the words of St Paul, destroys the dividing wall of hostility, creating "one new man" out of the two, thus making peace and reconciling both of them to God through the cross (Eph 2:14-16).

Beirut-based Robert Sakr, one of the visionaries behind the conference, said: "There's no such thing as a peace process apart from Jesus. In the 55 years I've lived in the Middle East, there has been no political solution."

There's no such thing as a peace process apart from Jesus." ~ Robert Sakr

Turkish Christians Apologise for Armenian Genocide

The conference also heard how Turkish Christians recently met with a group of Armenians to apologise for the genocide that took place 100 years ago.

Admitting a mistake goes very much against the grain in the Middle East, but they embraced in the name of Jesus and a Turkish pastor, Ali Pektash, got down on his knees to wash the feet of an elderly Armenian, apologising for what his grandparents had done, whereupon the Armenian responded by washing the feet of his Turkish brother-in-Christ.

"Forgive me for what my people have done in killing, torturing and forcefully converting and expelling you from our land," Ali told his hosts, asking them to pray that the curse he believed had come upon his nation as a result would be lifted.

The Armenians, along with a group of Yazidi Kurds, duly prayed for their visitors and forgave them. And when two pastors who had been at loggerheads with each other saw what happened, it melted their hearts and they were reconciled.

Focus on the Wheat

Robert Sakr frankly admitted that he didn't understand what was happening in the Middle East today, with borders being wiped out and bloodshed on a horrific scale. "But I know that God is in control and that the harvest will come in an environment of both persecution and blessing."

Referring to Jesus' parable of the weeds (Matt 13) in which he explains that the weeds, planted by an enemy, should be left to grow with the wheat until the harvest, Robert said that while organizations like CNN and the BBC were focused on covering news about the weeds, "we must take care of news about the wheat".

"We're the 'good news' people; our job is telling people what God is doing, not the enemy." He said Zionism and Arab aspirations are incompatible. "But God has the last word. For 67 years some of the smartest people in the world have tried to solve this problem. It's a puzzle. But I'm focusing on the crop of wheat which is growing and expanding. Israel was a spiritual desert when I was growing up. Now there are so many believers. We need to focus on the wheat. Yes, unimaginable evil is being perpetrated in today's world. But what God is intending to do in our day is beyond our wildest imaginations."

Edmund Heddle continues his series on prophecy by looking in depth at the ministry of Elijah.

The religious life of Israel reached an all time low during the reign of Ahab (873-851 BC) and the Bible's verdict on him reads, "he did evil in the sight of the Lord more than all that went before him" (1 Kings 16:30).

Prosperous Times

Politically, Ahab was one of Israel's strongest kings. Whilst he reigned, Israel was at peace with Judah, Moab paid large sums of tribute money regularly and he twice defeated Benhadad, King of Syria. Internally, it was a time when prosperity and materialism flourished. In the excavation of the site of Ahab's palace archaeologists unearthed items of furniture made of ivory encrusted with gold.

Disastrous Marriage

Bur while in these ways his reign was successful, from the point of view of the worship of Yahweh, it was a time of unmitigated disaster. Ahab's father, Omri, had arranged that he would marry a heathen princess, Jezebel, daughter of the Zidonian king. No sooner had Ahab come to power than Jezebel, with the help of 450 heathen prophets, set about introducing into Israel the idolatrous worship of the Phoenician god Melkart, better known to us as 'Baal'.

Ahab was one of Israel's strongest and most prosperous kings. But in God's eyes, his reign was disastrous."

And as if this was not enough, she also brought over from Sidon four hundred more prophets to perform in Israel the licentious orgies of the goddess Ashtoreth. In her determination to establish this heathen religion she persecuted the followers of Yahweh and did not hesitate to kill numbers of his true prophets.

Wicked Queen

"Everything we know about Jezebel shows her to have been a woman born to dominate, a very fountain of burning energy, passionate, self-willed, determined, stopping at nothing to effect her ends. To all this was added a religious devotion bordering on fanaticism".¹ She was determined to promote the worship of Baal and took advantage of the fact that in an agricultural country like Israel, a god who was said to bring good harvests would have a special attraction.

An 8th Century BC carving from Syria depicts Baal as a weather-god holding an axe and a thunderbolt.

Crisis Prophet

To deal with such a situation, God brought on to the scene the prophet Elijah, considered by many to be the greatest of the prophets. Very little is known about his antecedents. He is introduced in Scripture as "Elijah the Tishbite from Tishbeh in Gilead" (1 Kings 17:1). We have no exact date for his birth, his appearance in Israel or his translation to heaven, but he must have prophesied for at least twenty years in the reign of King Ahab.

This man who emerged from the rough pasture lands bordering the wilderness came to be recognised by his garment of hair with a leather girdle (2 Kings 1:8). He spent much time in solitude with only occasional visits to the peopled cities. He appeared and disappeared with such startling suddenness that no one knew where to find him at any particular time (1 Kings 18:10, 12).

Elijah spent much time in solitude, appearing and disappearing very suddenly according to the leading of the Spirit of God."

However, when Ahab's steward, Obadiah, expressed his exasperation at Elijah's sudden disappearances, his words reveal that Elijah's movements were to be traced to his direction by the Spirit of God. It was the Spirit's direction that ensured that at every critical juncture Elijah was always at hand, ready to go into action as the conscience of the nation.

False Religion

With a name like Elijah (meaning Yahweh is God!), it was inevitable that he would find himself on a collision course with Jezebel, Baal and his false prophets. In fact he precipitated this by praying that God would fulfil his threat to withhold rain from the land of Israel, seeing his people had turned to idolatry (Deut l l:16, 17).

Prayer for Disaster

If we had only the Old Testament record, we would assume that when Elijah told Ahab that there would be no rain on Israel for three years he was merely passing on a direct revelation from God. It is the New Testament which reveals that this situation had come about in answer to Elijah's prayer (James 5:17).

In one sense, Ahab was right when he referred to Elijah as the 'troubler of Israel' (1 Kings 18:17), though Elijah rightly pointed out that the real cause of the drought was the disobedience of Israel's kings and their idolatry in Baal worship. Elijah is not the only prophet who has been blamed for an event because he prophesied it would happen!

Elijah actually prayed for disaster to befall Israel because of her disobedience."

Carmel Confrontation

Elijah then proposed that a public demonstration be staged on Mount Carmel to prove whether Baal, the Zidonian weather-god or Yahweh, the God of Abraham, Isaac and Jacob was the real god. By challenging Ahab and the prophets of Baal to such a confrontation, Elijah joined the ranks of prophets like Samuel, Nathan, Gad and Shemaiah who had the courage to confront kings who were acting contrary to God's will. But Elijah did so in such a way as to instigate the classic encounter for all time between Yahweh and all idol gods.

Carmel, meaning 'garden', or 'park', is proverbial in Scripture for its natural beauty and majesty (Isa 35:2). It was on its wooded headland that rose high above the Mediterranean Sea that Elijah challenged the people to choose once and for all between Yahweh and Baal. The nature of the challenge focussed on the preparation of two bulls for sacrifice with the understanding that no fire should be kindled by the worshippers. Elijah gave first place to Baal's prophets and they cried out to their weather-god to ignite the fire by "fire from heaven"- i.e. lightning (Gen 19:24; 1 Chron 21:26).

Elijah instigated a classic encounter between Yahweh and idol gods, challenging the prophets of Baal to prove his existence."

Religious HysteriaStatue of Elijah / see Photo Credits

Although they cried from early morning till noon there was no response. At this point Elijah began to mock them for their failure to get any response from Baal. "Pray louder!" he suggested: "Maybe he is day-dreaming or relieving himself, or perhaps he's gone on a journey! Or maybe he's sleeping and you've got to wake him up!" (1 Kings 18:27 TEV).

This provoked them to a continuous ranting and raving which went on until the middle of the afternoon; meanwhile they cut themselves with their lances and tried to appease their god with the shedding of their own blood. But all to no avail as the Scripture states pathetically: "no-one answered, no-one heeded" (1 Kings 18:29).

Prayer Answered

Then came the turn of Elijah, but first he ordered that the sacrifice and wood were to be soaked with water. All eyes must have keen riveted on the lone prophet as he quietly prayed to the God of Abraham, Isaac and Israel and offered three reasons why he should answer by fire.

These were that all present might know (i) that Yahweh was God in Israel, (ii) that Elijah was his servant and had acted in obedience to his instructions, (iii) that God had turned their hearts back to their true God. In striking contrast to the day-long screaming of Baal's prophets, Elijah prayed quietly and at once the fire of the LORD fell and consumed the sacrifice...the wood...the stones...and the water that was in the trench. When all the people saw it, they fell on their faces and said: Yahweh, He is God! Yahweh, He is God!

Courage Rewarded

What Elijah accomplished on Mount Carmel must never be underestimated."

After such an exposure of the futility of idolatry, the false prophets were put to the sword. For Elijah there could be no compromise. To him, the spiritual life of the nation was at stake and he, to his eternal credit, had been willing to stand alone as the only effective opposition to the evil religious policies of the royal court. What might have happened if Jezebel had been allowed to go on unchallenged, no one can say.

What Elijah accomplished on Mount Carmel must never be underestimated. It was at the risk of his own life that he stood up for the true God. If he had failed that day on Carmel, his fate would have been the same as that meted out to Baal's discredited prophets.

A Man Like Us

Whatever may be our reaction to Elijah's subsequent panic-stricken running away to escape the threats of Jezebel, we must not let it for one moment detract from our admiration of his courage on Carmel. Rather, we must let the fact that Scripture tells us that he was a "man with human frailties like our own" (James 5:17 NEB) deepen our appreciation of both his outstanding courage and his temporary lapse into gripping fear.

Elijah was 'a man just like us', with weaknesses as well as strengths, moments of failure as well as moments of success."

Naboth's Vineyard

Having seen how Elijah dealt with the false religion of Baal, we turn to see how he dealt with the evil acts of Jezebel and Ahab in the matter of Naboth's vineyard (1 Kings 21). In Jezreel there was a vineyard owned by a citizen named Naboth. Because it was so close to the palace, King Ahab wanted it and planned to make it his herb garden. He approached the owner with a fair offer of purchase or exchange, but Naboth refused and Ahab went back to the palace in a fit of the sulks. Jezebel found him sulking and soon discovered why.

It is important to notice that Naboth was not just being awkward. From the law of Moses it is clear that Israel was considered to be God's land. The Israelites were his tenants and one of the conditions of their tenancy was that their allocation of land must remain in the possession of their family. In cases of extreme necessity they might have to part with it temporarily, but even then only until the year of Jubilee. Naboth knew that once the King got hold of it, he would never see it back and so he refused the king's offer.

Wicked Frame-Up

When Jezebel discovered the reason for Ahab's sulking, she scornfully asked him who was ruling Israel and before he could reply she had arranged a frame-up which resulted in the execution of Naboth and the confiscation of all his property, on a trumped up charge.

Flushed with success, she bade Ahab go and take possession of the vineyard he so much wanted. As he didn't go he was confronted by a well-known figure and Elijah quickly pointed out that Jezebel's action had outraged the principles of justice laid down by Moses for Israel. He said that such a crime had sealed their doom and Jezebel and Ahab would die along with all their posterity - a threat that was carried out to the letter (1 Kings 21:21-22; 2 Kings 10:1-11).

In the matter of Naboth's vineyard, Elijah was responsible for prophesying the doom of both Jezebel and Ahab."

Yahweh's Council

Elijah was distinguished from the rest of men by his special relationship with Yahweh. He stood before him as a trusted official (1 Kings 17:1) listening to what he was going to do and discovering what his part in carrying it out might be. This is the picture behind the frequent mention in the Elijah stories that the word of the Lord had come to him (1 Kings 17:1-2, 8; 1 Kings: 1; 1 Kings 21:17, 28-29). Both his movements and his messages were dictated by Yahweh.

Elijah to Come

The closing words of the Old Testament promise that Elijah was to come again to prepare the way for the Messiah. The Gospels show that this promise was a frequent topic of conversation during the ministry of Jesus (Matthew 17, 10-13). Zechariah had been told that his son, John the Baptist, would minister in the "spirit and power of Elijah" (Luke 1:17).

Although Jesus regarded John the Baptist as a fulfilment of Malachi's prophecy, his words seem to leave open the likelihood that there will be other Elijahs in the future. If ever there was a day when an Elijah witness was needed in the nations of the world it is surely today!

First published in Prophecy Today, Vol 2 No 2, March/April 1986

References

1 Fleming, J,1950. Personalities of the Old Testament, Charles Scribner's Sons, p171.

How are we to understand Paul's teaching on 'the law'? Clifford Denton considers the Torah-based society from which God called the Apostle to the Gentiles.

The series in context

In these studies we are considering the way the Christian Church has become distanced from Israel. The parting of the ways began in the first century, quite soon after the time of the first apostles. The apostles themselves, whilst recognising that the New Covenant distinguished their interpretation of Torah from the existing rabbinical schools, would nevertheless have seen their faith as fulfillment of ancient promises to their people, not in terms of the separation that occurred later in the Christian Church.

Engaging with Paul

The teaching of the Apostle Paul is central to the New Testament – yet his teaching is often interpreted in different ways, depending on the mind-set of the reader. If, in our way of thinking, we do not consider the context of his life and teaching we might read Paul's letters through a wrong filter and draw imbalanced conclusions. We will consider how Paul's approach to Torah is consistent with the view that Christianity has deep Torah roots that are intended to bear good and lasting fruit in our lives. This is consistent with the Sermon on the Mount and all else that is the background to the New Covenant.

As an aside, we will use the Hebrew term Torah in this study, rather than the English word law, which has become less precise in our day when we seek to understand the Scriptures. The root meaning of Torah is teaching and instruction, while nowadays the concept of law is often derived from a Greco-Roman framework. Certainly, Paul would have used the Hebrew word Torah, just as Jesus would have done when he spoke to his disciples in their native tongue. It may take some time, but perhaps words like Torah and halakhah should be as familiar to Christians as other Hebrew words such as Hallelujah and Amen!

If we are to understand Paul's approach to 'the law' in a balanced way, we must consider the context of his life and teaching."

Recap: the series so far

We have already noted the importance of understanding the religious environment of Jesus and the apostles. For many centuries Torah had been the central focus of Jewish life. The oral traditions as applications of God's teaching were considered to be on an equal footing with the written Torah (the first five books of the Bible) and it was the responsibility of every generation to interpret God's teaching into a lifestyle that God could bless. Let us recap a little as we also extend our study.

Elders of the community took counsel together and defined the legal framework of life based on the Bible's teaching. This was known as halakhah, from the verb halakh, to walk. When we read the word law in our New Testament we are looking at a complex term. The biblical meaning is rooted in the intent of Torah- God's teaching to his people.

However, it is not as simple as that, because each person must decide how to apply this teaching to every aspect of his or her own life. Therefore the word law or even the word Torah itself means the relevant application of God's teaching. This depends on current circumstances and is subject to interpretation; Paul the Apostle knew this.

When we read the word 'law' in our New Testament, we are looking at a complex term that refers not only to God's teaching, but also to its interpretation and application."

The Hebraic mindset is one of action rather than philosophy. This is why the Talmud is still so important today in Judaism. The Jewish mindset is to know what to do, practically, in relation to God's teaching, trusting the Rabbis and traditions for the interpretation. The Talmud consists of the Mishnah (Oral Torah) and a commentary on the Mishnah. What became the Mishnah was the background to Paul's own studies as a Jew, along with the Hebrew Scriptures.

The rabbinic responsibility that was familiar to Paul is described in the introduction to Danby's translation of the Mishnah (OUP 1933):

It was the Rabbi's task to bring together the mass of Halakoth, the work of many generations, handed down in the form of miscellaneous collections of oral teachings, stored in many memories, and growing ever more complicated and unwieldy by reason of controversy between rival teachers and contradictory traditions; to reassemble this material and to present it as a single coherent whole, arranging it systematically, abbreviating arguments, summarizing discussions, rejecting what seemed superfluous, sometimes in disputed cases giving his own ruling, or adding arguments if they seemed called for.

The Torah, whether written or orally transmitted, is not static. It was the current accepted interpretation into halakhah that was the law, so to speak, constantly interpreted for new situations. It seemed revolutionary when Jesus said that the entire Torah and the prophets hung on the two principles of loving God and loving one's neighbour, but when that foundation was secure, teaching for all circumstances of life followed. Paul was to bring about a transition from conventional rabbinic Judaism to teaching the walk of God (halakhah) with the Torah written on the heart.

Paul's teaching encouraged a transition from traditional rabbinic Judaism to teaching the walk of God, with the Torah written on the heart."

Striving for perfection

The zeal of the Rabbis, at least in their own eyes, was not so much that they claimed perfect interpretation, but that they saw their mission as striving for that perfection. This fits with the accusation of Jesus that they strained out gnats and swallowed camels (Matt 23:24).

Some from the Jewish world of today also realise a failure to do what God expects, and that this has brought God's judgement upon them. In a recent commentary, Popular Halachah: A Guide to Jewish Living (ed. A. Tomaschoff, 1985), we read in the chapter entitled Serving the Creator:

Because of the sins of our forefathers, we were driven from our land, the land of Israel. Exile, dispersion and suffering caused many of our people to neglect the study of the holy language (Hebrew), to forget the Torah and to assimilate among the gentiles. But God has promised the eternity of the Jewish people: "And yet for all that, though they be in the land of their enemies, will I not cast them away, neither will I abhor them to destroy them utterly, nor will I break my covenant with them; for I am the Lord their God." (Leviticus 26:44)...Go forth and search for the nations of old; where are they today? They have vanished! Not so the people of Israel who live on forever more. What is the secret of their survival? There is but one answer: The Torah! "And you who cleave unto the Lord your God, you are alive, everyone of you, to this day." (Deuteronomy 4:4) Our sages explained it this way: The children of Israel who clung to God, the Source of Life, have come to possess life everlasting.

If Israel would return to God in true repentance, then will He fulfill unto us His promise which He gave us through the prophets, His servants, to gather in the remaining exiles from the four corners of the earth, to restore us to the land of our inheritance, and bring us the Messiah who will rebuild the Temple and restore Divine Worship and the holy mountain, in Jerusalem.

Here we find a contemporary echo that would also have applied in Paul's day. At that time there was a Messianic expectation arising within Israel, having been dominated by Rome for many years. It expresses the heart of the Jewish hope for the future despite all past failures, to cling to God through right interpretation of Torah and remain embedded in the flow of covenant history, preserving traditions and searching out contemporary meaning.

Of course, we discover from the New Testament that even with such zeal there was a striving for self-righteousness that brought some blindness to personal sin even among the Scribes and Teachers of Torah (e.g. Matt 23), and also blindness to the revelation of Jesus as Messiah.

In the midst of zeal for interpreting Torah, there was often a striving for self-righteousness that brought blindness to sin and to the revelation of Jesus as Messiah."

This was the nation, for example, that was so zealous for the Law that they would still seek to put false prophets to death, in accordance with their understanding of Torah (Deut 13:1-5). It was a dangerous nation in which to appear as a teacher or prophet- yet zeal for the interpretation of Torah was unquestionable!

Paul Emerges from this Background

Consider carefully the following statements, which Paul made about himself. The first two are about his background, his misplaced zeal and his conversion (note that it was after he had studied the Bible and the traditions of the Jews under a prominent Rabbi of the day that the Lord chose to use him as an apostle):

I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, taught according to the strictness of our fathers' law, and was zealous toward God as you all are today. I persecuted this Way to the death, binding and delivering into prisons both men and women, as also the high priest bears me witness, and all the council of the elders, from whom I also received letters to the brethren, and went to Damascus to bring in chains even those who were there to Jerusalem to be punished. Now it happened, as I journeyed and came near Damascus at about noon, suddenly a great light from heaven shone around me. And I fell to the ground and heard a voice saying to me, 'Saul, Saul, why are you persecuting Me?' So I answered, 'Who are You, Lord?' And He said to me, 'I am Jesus of Nazareth, whom you are persecuting.' (Acts 22:3-8)

So he, trembling and astonished, said, "Lord, what do You want me to do?" Then the Lord said to him, "Arise and go into the city, and you will be told what you must do. (Acts 9:1-6)

Paul, being deeply grounded in the Old Testament Scriptures, could transfer this knowledge to an understanding of New Covenant fulfilment – types and shadows coming into clear focus. Surely, if he was any less grounded he would not have had the same authority to teach what he now understood.

For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh, though I also might have confidence in the flesh. If anyone else thinks he may have confidence in the flesh, I more so: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless. (Phil 3:3-6)

Paul's early upbringing and training made him a prepared vessel for his later ministry as Apostle to the Gentiles. Just as Jesus did not come to change the teaching of God, but to bring perfect understanding to it, so Paul emerged from his background to a fulfilled understanding based on the established Torah foundations of his life – the teaching of God, to be rightly interpreted. He had been prepared by God to bring the New Covenant gospel to the Gentile world.

For Study and Prayer

• Review Paul's letters in the New Testament. Also review the promise of the New Covenant in Jeremiah 31:31-35. Do you think that Paul saw his ministry as the authentic fulfilment of the teaching of the Old Testament or as establishing a completely new religion?

Next time: We will consider further Paul's teaching.

Monica Hill gives an overview of Romans 12 and the 'natural' gifts.

"We have different gifts, according to the grace given to each of us. If your gift is prophesying, then prophesy in accordance with your faith; if it is serving, then serve; if it is teaching, then teach; if it is to encourage, then give encouragement; if it is giving, then give generously; if it is to lead, do it diligently; if it is to show mercy, do it cheerfully" (Rom 12:6-8)

The gifts listed in Romans 12 are often regarded as natural abilities that should be obvious in any church or community. As a result, their significance can often be missed – especially if they are not studied in the context of the whole passage.

These natural giftings – serving, teaching, encouraging, etc - can be exercised in many walks of life. Natural talents are obviously gifts which have been given to us by God and we should always give thanks to him for them. But these 'natural gifts' can all too often be exercised without any reference to God – indeed, most of them are also present and valued in the non-Christian world.

This means that they are not always used in ways that benefit the Body of Christ. An obvious example: it could be assumed that a talented, organised Bank Manager would make the best Treasurer of church funds. But his secular banking experience might cause him to oppose faith projects that trust in God to supply the funds, instead requiring all the funds to be in the bank before the project begins (he would also spell 'prophet' differently!).

Natural becoming Spiritual

For Christians, our 'natural' gifts can become 'spiritual' gifts- through the enabling power of God's grace and through our own self-sacrifice. Paul begins the Romans 12 passage by urging believers "in view of God's mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship." Paul expects there to be evidence of self-sacrifice. In the previous chapter, Paul gives teaching on the grace of God needed for Gentile believers in their relationship with Jews and he gives over the remainder of chapter 12 to teaching on the true nature of love.

God gives everyone natural gifts and abilities- but only through the enabling power of his grace can they be transformed into truly 'spiritual' gifts.

Change of Mindset

Strange as it may seem, these gifts in Romans 12 are often the most difficult to convert into spiritual gifts. This conversion requires humility and a change of mindset.

In the same chapter, Paul tells us: "Do not think of yourself more highly than you ought, but rather think of yourselves with sober judgement, in accordance with the measure of faith God has given you" (12:3). He then goes on to show how each believer is a member of the Body of Christ and each of them are necessary. Then come the nine gifts, all with a careful corollary on the way in which they are to be used, starting with "in proportion to faith".

Why should Paul take so much care in outlining the practice of these natural gifts? Unfortunately, too often when we find something easy we can take it for granted and even begin to think that we have achieved it all in our own strength. Young people today are encouraged to blow their own trumpets and boast on their CVs. As we have already noted, those who have no faith also have these gifts - but many times they are exercised for personal gain and not for the enrichment of others - or they can be exercised badly or for the wrong motives.

Using your natural talents for the Kingdom of God requires humility and self-sacrifice- not the pride and boasting encouraged by the world."

End Purpose

The ultimate purpose of God's natural gifts is to bless and build up others, sending a message to the world that God is at work in his people. Verse 2 of the Romans passage warns us "Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind", or as J B Phillips graphically translates this verse "Don't let the world around you squeeze you into its own mould, but let God re-mould your minds from within, so that you may prove in practice that the plan of God for you is good, meets all his demands and moves towards the goal of true maturity".

Too often Christians have allowed themselves to be persuaded to adopt the values of the world and to use these as their yardstick. They should really rather be acting as transforming agents to encourage the world to accept and confirm Biblical values. One God-ordained way to achieve this is to use of his natural giftings in a humble, self-sacrificial, Spirit-filled way that turns worldly priorities on their head.

This is not an easy task, as it is never finished! God has no grandchildren, and each generation of Christians needs to faithfully take up the mantle of encouraging others to embrace the faith, its principles and values. The structures may change and be adapted to have relevance in today's world, but ultimately the ministry is still the same- reconciling man to God.

The ultimate goal is for us to become agents of God's transformation, working with him to win others for Christ."

We live in difficult times – when individualism is running rife – when 'I', 'me-and-my-needs' are the main values in secular society, with community and strangers taking second place. The premise I was brought up on - 'God first, others second, self last' - is out of vogue today and needs to be re-emphasised in the church by the use of these easily recognisable 'natural' gifts. We will look at these in more detail in the next instalment.

Clifford Hill looks at the migrant crisis.

We are witnessing today one of the greatest movements of human population in the history of the world. This is the conclusion of population experts as millions of refugees are on the move throughout the world and many of them are heading for Europe. Amnesty International says "We are witnessing the worst refugee crisis of our era, with millions of women, men and children struggling to survive amidst brutal wars, networks of people-traffickers, and governments who pursue selfish political interests instead of showing basic human compassion".¹

More than 100,000 migrants – asylum seekers and economic refugees – have descended upon Europe since the beginning of this year, coming from diverse nations in Africa (e.g. Eritrea, Somalia, Nigeria) and the Middle East (Syria, Afghanistan). This is causing a political crisis among European leaders and a social crisis on the ground.

Experts are concluding that today the world is witnessing one of the greatest movements of human population ever known."

Greece and Italy have borne the greatest burden as boatloads of migrants flow across the seas from Turkey and Libya – a journey fraught with danger as people-traffickers overfill unseaworthy fragile boats and set them adrift in the Mediterranean and the notoriously dangerous waters between Turkey and Greece.

Pressure on ports

Malta, Sicily and the southern ports of Italy are struggling to cope with the human influx. The Italians also are complaining that the rest of Europe is not doing enough to help. They are threatening to block HMS Bulwark from docking in their ports to drop off migrants. But a Downing Street spokesman said "Our ships are there to save lives, not to offer people asylum in the UK".²

Britain is taking the same attitude to the mounting crisis across the Channel in Calais where some 3,000 migrants are desperately attempting to board trucks heading for Channel ferries to Dover. They have already travelled thousands of miles to reach Calais and there is increasing desperation among them. A similar situation is in northern Italy where African migrants are camping out at the French border-crossing near Ventimiglia but are being denied access.

More trouble for Greece

The situation is even worse in Greece where tens of thousands of migrants fleeing the conflict in the Middle East have been landing in the popular island resorts of Kos, Lesbos, Tilos and Symi, adding to the economic woes of Greece, whose government is barely able to feed their own unemployed victims of the banking crisis.

The Greek Interior Minister Tasia Christodoulopoulou, warned "The reception systems there, already understaffed and underfunded, have collapsed. It is no surprise that thousands of destitute migrants are milling around in the streets and squares, searching for food and shelter. We simply don't have the money or resources to provide for all of them. It's tragic, I tell you, tragic! And it's going to get worse, really worse, and Europe isn't batting an eyelid. It's watching this unfold with criminal indifference".³

Colonial past

Why is all this happening today? Could it be that Europe is now reaping the harvest of its past history of oppression? For some 400 years British traders, backed by the Army, carried out a policy of colonisation right across the globe until the British Empire controlled one quarter of the world.

Most of the other European nations did the same, carving up Africa, Asia and the Americas into colonies which provided untold wealth to Europe. In doing so, they ignored tribal territories in creating new nations right across the Middle East and Africa, which today are boiling cauldrons of violence and mass murder from which millions of asylum seekers are fleeing.

Europeans carved up much of the world into colonies and then left them with unstable political systems, crippled economies and huge under-development, from which millions are now fleeing."

Europeans were happy to take the raw materials and cheap labour from their colonies and give them bank loans to enable them to purchase our manufactured goods while withholding technical and industrial patents and failing to help them develop the means of production to compete in global markets.

As a result, in almost all the colonies (except where there was a white majority) we left behind unstable political systems, crippled economies and huge under-development, creating conditions of poverty, unemployment and fragility from which millions are fleeing today.

Scales of justice reversed

The result is a human tidal wave which is now threatening to overwhelm the ageing population of Europe, complicate the continent's fragile economic and political state and irrevocably change its culture. This is not to overemphasise Europe's woes at the expense of the migrants, who are undoubtedly suffering most. It is to draw attention to our largely forgotten colonial history, which may be coming back to haunt us now in ways that will actually transform the fabric of the entire continent.

Could what is happening in Europe be related to what the biblical prophets see as a principle of justice that is built into Creation? The Prophet Jeremiah foresaw judgement falling upon the Babylonian Empire after 70 years and Isaiah said, "The Lord Almighty has a day in store for all the proud and lofty, for all that is exalted and they will be humbled." (Isa 2:12) He went on to declare that when this happens - "The Lord Almighty will be exalted by his justice, and the Holy God will show himself holy by his righteousness." (Isa 5:16)

God's basic principles of justice are built into creation- if we deliberately go against them, there will come a time when the scales are reversed."

The evidence of the Bible shows that God has built into his Act of Creation three basic principles: equality, justice and love. All men and women are created equal in the sight of God and therefore no one has the right to oppress others. Justice and love are part of the revealed nature of God.

When we deliberately go against these basic principles, we actually bring upon ourselves a time when the scales of justice are reversed. When this happens, it is a triumph of the justice of Almighty God, the Creator of the Universe. Could this be what is happening in Europe today? At least in part, is the migration crisis a legacy of colonialism that we ourselves sowed?

References

1 The Times 16.06.15

2 Ibid.

3 The Times 12.06.15

In a response to reader comments on her previous article on spiritual gifts, this week Monica Hill looks at the two 'methods' from 1 Peter, which underpin all the other gifts: speaking and serving.

In this series we will be looking at all the gifts in turn, but we will start with the passage that is often ignored in studies – that is the passage in 1 Peter, which we have described as 'methods' applicable to all the gifts rather than specific gifts.

Serving and speaking

"Each one should use whatever gift he has received to serve others, faithfully administering God's grace in its various forms. If anyone speaks he should do it as one speaking the very words of God. If anyone serves he should do it with the strength God provides so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever. Amen" (1 Peter 4:10-11).

When the above passage in 1 Peter was written, the believers in the early church were already being put under pressure from those Jews who were not believers - and also to a certain extent from the Roman authorities. To speak out at that time, particularly of you did not have a special gifting, could lead to even more persecution, but setting an example in your lives by showing God's unfailing love and living out your faith in service could be of equal value in witnessing. The letters from Peter are two of the latest books to gain a place in our Bible and can have special relevance for believers today - especially when they too are under pressure.

The emphasis in verse 10 is clearly being laid on the serving nature of the gifts. It is recognised that although some of the many gifts being exercised will require the believers to speak out, this is not necessary for every gift. In today's world, being able to express yourself and your feelings in words is an obvious advantage and, through the work of the Holy Spirit, God can put the right words in our mouths when we place our trust in him. However, there are many passages which show that the tongue can be deceptive- and many others that show that deeds can speak louder than words. So if speaking is not your gift, do not despair.

Whether speaking or doing, every gift God gives should be used in a serving capacity- that is, to benefit others and reflect God's amazing grace."

If you can express yourself well, you are to be commended if you use this gift to extol the words of God and to help others understand more of who God is, whilst not thinking of yourself as more important than those who do not find it so easy.

But it IS absolutely necessary for all the gifts to be used in a 'serving' capacity - and they should always reflect God's grace. This grace is described as the free and unmerited favour of God. In fact if we look carefully at the other references to gifts we find that the serving nature is reflected in them all.

Ministry roles

In Ephesians 4:12 we find that the prime purpose of the ministry roles given to individuals is to prepare God's people for works of service. Those who have these ministry gifts are often placed in leadership in our churches and they have a responsibility for equipping and supporting others on the front line. They are in effect a supporting ministry and can be regarded as 'a gift of serving' in themselves.

Manifestations

The manifestations listed in 1 Corinthians 12 each reflect a different spiritual gift. Rightly exercised, they are all different kinds of service and should be exercised for the common good. This is important for building up the body and contributing to the health and unity of the whole church.

Natural gifts

It is easy to see how the seven more 'natural gifts' listed in Romans 12 have a serving capacity – eg 'teaching', 'encouraging', 'contributing to the needs of others', 'showing mercy'. But in verse 7 we find 'serving' is also listed as a specific attribute - if your gift is serving it can have a wide range of applications as the need arises. Those with this gift will also have the ability to discern where the need is greatest and what is needed to be done. They must make a special effort to serve well.

Ministry roles, manifestations and natural gifts are all purposed to serve God's kingdom by building up his people- including the specific gift of serving, which has broad application as the need arises."

Servanthood

We cannot live a fulfilling Christian life without embracing an attitude of servanthood. Jesus gave us the ultimate example of what being a servant to others means - whatever our role in life. When his disciples were debating who would be the greatest, Jesus reminded them that "I am among you as one who serves" (Luke 22:27) and he washed his disciples' feet to set an example to us all of the way we should serve one another.

In John 12:26 we read "Whoever serves me must follow me; and where I am, my servant also will be. My Father will honour the one who serves me." We are cleansed so that we can "serve the living God" (Heb 9:14). As followers of Jesus, we must follow his example and aim to have a servant heart.

Serving for the right reasons

Serving must be undertaken with willingness and for the right reasons. Elders and leaders are to care for those who have been entrusted to them, "serving as overseers not because you must, but because you are willing, as God wants you to be, not greedy for money, but eager to serve" (1 Pet 5:2)

Slavery was common in those days and also in times nearer our own. Jesus even told us "...and whoever wants to be first among you must become your slave. For even the Son of Man came not to be served but to serve others and to give his life as a ransom for many" (Matt 20:27-28).

Whatever our position in life, and however other people treat us, we are encouraged to serve willingly- as it is the Lord we are serving."

We must always remember, when we are serving others, that it is the Lord we are serving (Col 3:24). And in everything we do, it should be done as for the Lord. The slaves in New Testament times, and many of the new believers came from that class of people who could not change their worldly standing. So they were encouraged to respect their masters "so that God's name and our teaching may not be slandered" (1 Tim 6:1). If they had believing masters, they were "to serve them even better" (6:2). Paul also said "We serve God whether people honour us or despise us, whether they slander us or praise us." (2 Cor 6:8).

What should our attitude be to serving?

Paul's teaching was "Never be lazy, but work hard and serve the Lord enthusiastically" (Rom 12:11). In Galatians 5:13 he tells us "to serve one another in love". This is the primary message in John's letters. He continually pleads with the believers to love one another, and he reminds them that in so doing they were reflecting the love and care of the Father. He says "How great is the love the Father has lavished on us, that we should be called the children of God! And that is what we are!" (1 John 3:1).

A final word from Paul

"This service that you perform is not only supplying the needs of God's people but it is also overflowing in many expressions of thanks to God. Because of the service by which you have proved yourselves, men will praise God for the obedience that accompanies your confession of the Gospel" (2 Cor 9:12).

Is there any prophetic significance in the warnings given to MPs that the Houses of Parliament are crumbling?

Just look at the facts. It was back in October 2012 that MPs were first alerted to the serious problems in the Grade 1 listed building, part of which is nearly 1000 years old and is listed as a World Heritage Site. A new report this week gives further urgency to the warnings that unless urgent repairs are carried out the building could collapse in 20 years.

Warnings

MPs have also been warned that if they insist on staying in the buildings whilst repairs are carried out it could take up to 32 years and cost up to £7 billion. The building doesn't just require minor repairs. The whole structure is crumbling. Built on London clay, it is slowly sliding towards the river. There are serious problems with the roof, the walls are crumbling and the foundations are cracking so MPs are facing a number of options. If they move out the work could take up to 10 years and cost about £3 billion, which is clearly the surveyors' favoured option.

But where do they go?

A number of different scenarios have been proposed including moving out of London to Manchester or Birmingham. Most MPs will probably favour staying within London which would certainly be the cheapest option, particularly if they can stay close to Westminster so that all the Whitehall offices can be maintained and the hugely costly movement of the civil service bureaucracy will be unnecessary.

A number of buildings in Westminster and nearby are being considered such as the Methodist Central Hall, or the Queen Elizabeth II Conference Centre, just across from Parliament Square. Other suggestions include moving Parliament into the Olympic Park in East London – which is the downmarket option. The upmarket option is to move into Buckingham Palace. But the Queen might have something to say about this! Another alternative is to build an entirely new building somewhere in London and sell the old building to the highest bidder who would no doubt either be an Arab sheik or the Chinese!

Is there a deeper reason for the crumbling condition of the Houses of Parliament? Is God saying something about the laws passed there that have been anathema to his will and word?

Neglect

Why has the 'Mother of Parliaments' reached such a state of neglect? We have just been celebrating the 800th anniversary of the signing of Magna Carta and earlier this year we marked the 800th anniversary of the Simon de Montfort Parliament, the oldest in the Western world. The Houses of Parliament are part of our national heritage. Of course, those responsible for the buildings should have carried out many of these repairs as routine maintenance over past decades. Surely, to allow the buildings to reach such a state of decay shows a failure in caring for the property somewhere along the line. Why has the building been allowed to drop into this desperate state of disrepair?

Why has it happened?

Could there be a deeper reason for the crumbling condition of our Houses of Parliament? Is God saying something to us about the laws that have been passed through both Houses of Parliament in the past 40 or 50 years that have been in direct opposition to biblical standards and the teaching of his word?

As a nation we have acknowledged Christianity to be the faith of our people for more than 1000 years. At the Coronation of each Monarch we expect them to declare their commitment to uphold the Christian faith- and yet we have required the Queen to put her signature to Acts of Parliament that are anathema to the God and Father of our Lord Jesus Christ, whose Bible we claim to revere.

Unholy laws

We have passed laws abolishing the Sabbath and permitting Sunday trading and Sunday sports and entertainment, making it a day like any other day. We have undermined family life through abortion, easy divorce, and same-sex 'marriage'. We have sent our soldiers to fight in wars that had little or nothing to do with our national security. We have passed laws that favour the rich and deny justice to the poor.

Greed and corruption have been exposed in every part of the life of the nation over the past 10 years – among the bankers, among MPs, among newspaper moguls and journalists, among the police, among celebrities and entertainers, among all sections of society – even in the church – because God is shaking the nations as he promised in Hebrews 12:26-27. Now we are seeing our Parliament buildings cracking at the foundations.

The sorry condition of Parliament is a powerful metaphor of Britain's crumbling moral and spiritual state.

So what is God saying to us?

For those who are unwilling to view the sorry condition of Parliament as a prophetic sign, it is nevertheless a powerful metaphor of Britain's crumbling moral, spiritual, economic and political state. Should we not be calling upon our MPs to cancel business in the House for a whole day and get before the Lord in prayer, in humility and repentance, seeking what he is saying to the nation? If the Commons will not do this, surely Members of the Lords, who are ostensibly older and wiser, will recognise the need to seek what God is saying to the nation today? At least the bishops in the House of Lords should lead the way!

But will this happen? Is there any spiritual life left in the great Mother of Parliaments where in former years the word of God was often quoted and always upheld? In the words of King David, "When the foundations are being destroyed, what can the righteous do?" (Psa 11:3)

A summary of Prophecy Today's coverage of Magna Carta, including some extra resources...

Books and Publications

Magna Carta Unravelled (Voice for Justice/Wilberforce Publications)

Collection of recent essays together providing an important contribution to the current debate about freedom in Britain. See full review here.

The Church and the Charter (Andrew, 2015, Theos)

Pocket-sized book setting out in comprehensive detail the Christian influences on Magna Carta. An accessible but thorough account of its forgotten roots...see full review here.

Magna Carta, Religion and the Rule of Law (Ed. Griffith-Jones and Hill, 2015, CUP)

This scholarly collection is a heavy read, but provides an unequalled dissection of the significance of Magna Carta that testifies to its iconic power and lasting legacy...see full review here.

Magna Carta: R.I.P.? (Meritus, 2015)

New e-book available on Amazon Kindle, written by one of our own readers. A well-researched lay-person's response to the gradual erosion of the freedoms enshrined in Magna Carta. Chapters look at topical issues including the family, freedom of speech, secularism and Islam, as well as reflection from a more personal perspective. Available to purchase from Amazon for £2.29.

Articles

Magna Carta and Christian Freedoms (Lynda Rose, Voice for Justice)

How real are Magna Carta's hard-won freedoms for us today, 800 years on?...click here for the full article.

Magna Carta: Beacon for this Nation's Future and Guide for the Church (Anthony Busk)

Anthony opens up the story behind the Charter's Christian principles, and asks what they mean for us now...click here for the full article.

'The Church and the Charter: Christianity and the Forgotten Roots of the Magna Carta' by Thomas Andrew (Theos, 2015, 60 pages, £5)

This book demonstrates, using many references to other writers and sources, how the Christian Church and theology were influential in the making of Magna Carta. Andrew first poses the question - why have the Christian sources of Magna Carta been so neglected? His book seeks to explore this position and show how Magna Carta reflected the theological ideas of the day and the important contribution by Archbishop Stephen Langton. In so doing the author provides useful information and encouragement to the general reader who wishes to maintain that our Christian heritage still plays a vital role in society today.

The introduction makes the point that "it is in the Magna Carta ('The Great Charter of the Liberties of England') that we first see rights language extended to 'all free men', rather than restricted to an elite group" (p10). The first chapter (The Road to Runnymede) deals with the tyranny of King John, his corrupt court and his fights with the rebel barons. The version of Magna Carta sealed at Runnymede hints at the struggle between King John and the English Church but contains the clause "the English Church shall be free, and shall have its rights undiminished, and its liberties unimpaired".

This book seeks to explore the question: why have the Christian sources of Magna Carta been so neglected?"

After Thomas Becket, Archbishop of Canterbury, was murdered and Stephen Langton eventually succeeded him, the 1225 version of Magna Carta (issued with Langton's backing) formed the basis upon which the language of rights and liberties could be built, and Langton made sure that the rights of the independence of the Church would be maintained. "The history of political thought and the history of theological thought developed separately" (p31); the gap needed to be bridged and Langton sought to do just that.

The last chapter concerns the importance of "due legal process", which places the authority of the law above that of the king. This, again, was a major theological concern for Langton.

"The final version of the Magna Carta was not a charter for the privileged few, but a charter for the whole community of England..." This extension of the language of rights was greatly influenced by Gratian in his Decretum who put forward important principles for the understanding and use of canon law by the 'golden rule': "All things whatever that you would wish other people to do to you, do the same also to them." (p42, also Luke 6:31). To Gratian, this 'lies at the heart of justice'.

This brief book sets out in comprehensive detail the influences of Christian theology and the Church on Magna Carta- an encouraging account of Britain's Christian heritage."

The extension of rights language for all, as it became the common law of England, gave legal protection and rights regardless of status. It is important to remember that the principles enshrined by Magna Carta were rooted in Christian theology and the Church: "This fundamentally egalitarian message was central to the Christian gospel" (p43). As we celebrate the history of the Magna Carta on its 800th anniversary we can cherish the thought that the influence of the Christian Church played a major part. This pocket-sized book belies its brevity by setting out in comprehensive detail how this all came about. Theos have served the general public well in providing an accessible but thorough account of the forgotten roots of the Magna Carta.

Notes

The Appendix to the book has a translation of the Magna Carta made available by the British Library.

Theos is a Christian think tank that seeks to influence public opinion about the role of faith and belief in society. Launched in Nov 2006, Theos provides: high-quality research, reports and publications; an extensive events program; news, information and analysis to media companies, parliamentarians and other opinion formers. For more details visit www.theosthinktank.co.uk.

'Magna Carta, Religion and the Rule of Law' (Ed. R Griffith-Jones and M Hill, CUP, 2015, 414 pages)

Paperback ISBN 9781107494367, RRP £24.99, hardback ISBN 9781107100190, RRP £64.99

This volume contains seventeen essays on a variety of topics from a wide array of expert contributors - jurists, theologians, historians - each with a worldwide reputation in their field. Together with an introduction by the two editors and a fascinating and informative keynote address by Lord Judge, the result is a substantial offering towards the anniversary debate on the relevance of Magna Carta and its relationship to religion and law.

The book has been compiled from talks given at a 2014 conference at Temple, London, with additional papers by other scholars unable to attend. The overall theme of the well-attended gathering was that of faith and governance, a critical topic for today. Within that overarching agenda, there were three main subsections into which the book has been organised.

The opening chapters concern the birth of Magna Carta and the spread of its principles. Included here is an account of the role and influence of Magna Carta on ideas about religion and the rule of law in the colonial and revolutionary periods of American history.

The following section debates comparative religious approaches to Magna Carta's rule of law. The conference's brief was to take account of religious diversity and included contributors from non-Christian faiths. Here are discussions, perhaps rather tangential to the main theme, on the origins of the rule of law in Islam, justice in Islamic legislation, Sharia and the rule of law. There are also lessons drawn from India as well as Magna's Carta 'still small voice' in Christian traditions.

Whilst the book is grounded in a respect for today's pluralistic religious culture, the chapter on Magna Carta's biblical principles is especially illuminating."

The final section focuses on the contemporary inheritance of Magna Carta, including the development of human rights from then until the 1948 Universal Declaration of Human Rights. Of particular interest are essays on the possible links between Magna Carta and the European Convention on Human Rights, and Strasburg's approach to religion in pluralist European democracies.

The chapter on Biblical principles and Magna Carta, written by former Chief Rabbi Jonathan Sacks, is especially illuminating. Sacks insists that although Magna Carta can be read as a historical, constitutional or legal document, "it was first and foremost a religious document." (p301). Highlighted here is Archbishop Langton's original desire to create a Biblical, covenantal kingship in England, based upon what Moses had commanded in Deuteronomy. In this chapter we learn that "the torch handed down from Magna Carta to the present day is a torch that Langton had fuelled from the Bible he knew so well" (p302). Sacks strongly advocates that a covenantal basis for society founded upon the Judaeo-Christian ethic is just as relevant today.

In summary, the book's particular vantage point is the "monolithic English Church as it existed in 1215 and the plural and diverse faith communities of today's more secular age." (p3).

The appendix provides translations of the original 1215 version of Magna Carta side-by-side with the fourth version of 1225, showing how the charter developed in its early life. The book concludes with an extensive bibliography and a substantial subject index, very helpful for those wanting to pursue a topic across the many diverse chapters.

It is difficult to disagree with Lord Judge's assertion: here is an analysis of Magna Carta's significance unlikely to be equalled elsewhere."

This compilation might be rather technical and advanced for the casual reader but it is difficult to disagree with Lord Judge's assertion that here is a dissection and analysis of the significance of Magna Carta unlikely to be equalled by any other group of scholars. Certainly there is a wealth of factual information and ideas to ponder, and the whole project is a testimony to Magna Carta's iconic power and lasting legacy.